As a Post Abortive mother of Sarah & Michael, who are in
heaven, I have prayerfully chosen to vote for Donald Trump.
As vulgar as his rhetoric is, he has stated that he is Pro
Life, I believe him.
Hillary Clinton has stated that she believes in “choice”. So she is a Pro Abort
candidate along with her running mate Tim Kaine (a CINO-Catholic in Name Only) who has
used the tag line: “I personally don’t believe in abortion…but…
So you may see and understand how I came to this conclusion
I have copied and pasted from the US Bishops “Forming Consciences for
Faithful Citizenship”. They explain (better than I can) why I cannot cooperate
in a GRAVE EVIL by voting for Hillary Clinton/Tim Kaine, Gary Johnson or Dr. Jill Stein.
I am praying that those of you who read this will take the time to pray and ask Our Lord and His Blessed Mother for guidance in doing the "right thing" for our nation but for ALL the children who are aborted every day. Lord have mercy on us poor sinners.
A Catholic cannot vote
for a candidate who favors a policy promoting an intrinsically evil act, such as abortion, euthanasia, assisted suicide, deliberately
subjecting workers or the poor to subhuman living conditions, redefining marriage in ways that
violate its essential meaning, or racist
behavior, if the voter's intent is to support that position. In such cases,
a Catholic would be guilty of formal cooperation in grave evil.
22. There are some things we must never do, as individuals
or as a society, because they are always incompatible with love of God and
neighbor. Such actions are so deeply flawed that they are always opposed to the
authentic good of persons. These are called "intrinsically evil"
actions. They must always be rejected and opposed and must never be supported
or condoned. A prime example is the intentional taking of innocent human life,
as in abortion and euthanasia. In our nation, "abortion and euthanasia
have become preeminent threats to human dignity because they directly attack
life itself, the most fundamental human good and the condition for all
others" (Living the Gospel of Life, no. 5). It is a mistake with
grave moral consequences to treat the destruction of innocent human life merely
as a matter of individual choice. A legal system that violates the basic right
to life on the grounds of choice is fundamentally flawed.
26. St. John Paul II explained the importance of being true to fundamental
Church teachings:
Above all, the common outcry, which is justly made on behalf
of human rights-for example, the right to health, to home, to work, to family,
to culture-is false and illusory if the
right to life, the most basic and fundamental right and the condition
for all other personal rights, is not
defended with maximum determination. (Christifideles Laici, no. 38)
27. Two temptations in public life can distort the Church's defense of human
life and dignity:
28. The first is a moral equivalence that makes no ethical distinctions
between different kinds of issues involving human life and dignity. The direct
and intentional destruction of innocent human life from the moment of
conception until natural death
is always
wrong and is not just one issue among many.
It must always be opposed.
3
29. The second is the misuse of these necessary moral
distinctions as a way of dismissing or ignoring other serious threats to human
life and dignity. The current and projected extent of environmental degradation
has become a moral crisis especially because it poses a risk to humanity in the
future and threatens the lives of poor and vulnerable human persons here and
now. Racism and other unjust discrimination, the use of the death penalty,
resorting to unjust war, the use of torture,4
war crimes, the failure to respond to those who are suffering from hunger or a
lack of health care, pornography, redefining civil marriage, compromising
religious liberty, or an unjust immigration policy are all serious moral issues
that challenge our consciences and require us to act. These are not optional
concerns which can be dismissed. Catholics are urged to seriously consider
Church teaching on these issues. Although choices about how best to respond to
these and other compelling threats to human life and dignity are matters for
principled debate and decision, this does not make them optional concerns or
permit Catholics to dismiss or ignore Church teaching on these important
issues. Clearly not every Catholic can be actively involved on each of these
concerns, but we need to support one another as our community of faith defends
human life and dignity wherever it is threatened. We are not factions, but one family of faith fulfilling the mission of
Jesus Christ.
It is important to consider what the Synod Fathers described
as eucharistic consistency, a quality which our lives are objectively
called to embody. Worship pleasing to God can never be a purely private matter,
without consequences for our relationships with others: it demands a public
witness to our faith. Evidently, this is true for all the baptized, yet it is
especially incumbent upon those who, by virtue of their social or political
position, must make decisions regarding fundamental values, such as respect for human life, its defense
from conception to natural death, the family built upon marriage between a man
and a woman, the freedom to educate one's children and the promotion of the
common good in all its forms. . . . (Sacramentum Caritatis, no. 83)
42. As Catholics we are not single-issue voters. A
candidate's position on a single issue is not sufficient to guarantee a voter's
support. Yet if a candidate's position on a single issue promotes an intrinsically
evil act, such as legal abortion, redefining marriage in a way that denies its
essential meaning, or racist behavior, a voter may legitimately disqualify a
candidate from receiving support.
44. Human life is sacred. The
dignity of the human person is the
foundation of a moral vision for society. Direct attacks on innocent persons
are never morally acceptable, at any
stage or in any condition. In our society, human life is especially under
direct attack from abortion, which some political actors mischaracterize as an
issue of "women's health." Other direct threats to the sanctity of
human life include euthanasia and assisted suicide (sometimes
falsely labeled as "death with
dignity"), human cloning, in vitro fertilization, and the destruction
of human embryos for research.
46. The human person is not only sacred but also social.
Full human development takes place in relationship with others. The family-based
on marriage between a man and a woman-is the first and fundamental unit of
society and is a sanctuary for the creation and nurturing of children. It should
be defended and strengthened, not redefined, undermined, or further distorted.
Respect for the family should be reflected in every policy and program. It is
important to uphold parents' rights and responsibilities to care for their
children, including the right to choose their children's education.
